By Lisa Foran, Rozemund Uljée
This ebook explores the relation among Heidegger, Levinas and Derrida by way of a discussion with specialists at the paintings of those collectively influential thinkers. each one essay during this assortment makes a speciality of the relation among a minimum of of those 3 philosophers concentrating on a variety of subject matters, resembling Alterity, Justice, fact and Language. by means of contextualising those thinkers and tracing their at the same time shared issues, the ebook establishes the query of distinction and its ongoing radicalization because the challenge to which phenomenology needs to respond.
Heidegger’s impression on Derrida and Levinas used to be relatively monstrous. Derrida as soon as claimed that his paintings ‘would now not were attainable with out the outlet of Heidegger’s questions.’ both, as friends, Derrida and Levinas commented on and critiqued every one other’s paintings. by way of interpreting the variations among those thinkers on a number of issues, this publication represents a philosophically enriching undertaking and crucial examining for figuring out the respective initiatives of every of those philosophers.
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Extra resources for Heidegger, Levinas, Derrida: The Question of Difference
The notion of the gift has a fundamental role in Derrida’s interpretation of two basic stories having an enormous impact on European culture: the biblical story of the sacriﬁce of Abraham and the story of the origin of writing in Plato’s Phaedrus. The role of the gift is fundamental in both texts, not only because these stories would not have been possible without the opening scene of a gift (the gift of Isaac in the case of Abraham and the gift of writing in the story about Thoth in the case of Plato), but also because both stories are at the origin of a determinate concept of subjectivity in Western philosophy understood in terms of responsibility.
This means that a certain relation between truth, presence, and the movement of appropriation and depropriation (in Heidegger, for example) organizes and constitutes the history of truth. In this sense, the history of truth has always been a history 6 Derrida, Aporias, op. , p. 19. Derrida, Of Grammatology, op. , p. 4. 8 Derrida, Aporias, op. , p. 78. , pp. 1–2. 7 22 J. Cohen and R. Zagury-Orly of limits, of surpassing limits, of appropriating and overcoming boundaries, frontiers, oppositional limitations, conﬂicts, separations, crises, etc.
The Future of Deconstruction: Beyond the Impossible 27 This ought not to mean that justice would serve as a novel and re-discovered foundation for truth. Justice is not, for Derrida, the condition of possibility of truth. In this sense, Derrida does not simply turn on its head the classical conception of “truth as foundation of justice” and arrive at the formulation of “justice as foundation for truth”. Rather – to quote here from Derrida’ in some of the most beautiful and powerful pages on Levinas in Adieu14 – this proposition alters and defies the “logic of supposition and conditionality”, inasmuch as it exhausts the possibility of stipulating a ground or a foundation.
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